Whoever asks Allaah sincerely for martyrdom – Story of Umm Waraqah

“Whoever asks Allah sincerely for martyrdom [Allahumma inni as’aluk ash-shahadah], Allah will cause him to reach the status of the martyrs even if he dies in his bed.” [‘Sahih al-Bukhari’; # 1909]’

[Al-`Adawee said it was sound, and that it was reported by by Muslim, page 55 of volume 13; Abu Dãwood, page 179 of volume 2; and Ibn Mãjah, #2797.]

Umm Waraqah bint ‘Abdullaah bin Haarith Ansariah (radiallaahu ‘anhaa)

The Prophet, salAllaahu ‘alaihi wa salaam said:

“ Umm Waraqah! Dwell in your House, Allaah will give you the death of a martyr”

The Ansaar of Al-Madeenah were standing on the outskirts of their city, looking with inpatient eyes towards the road approaching from Makkah.

Men, women, girls and boys, the young and the old were waiting for the arrival of their beloved Prophet salAllaahu ‘alaihi wa salaam who was migrating from his city to theirs at their invitation and at the command of Allaah, subhanna wa ta’alaa. Suddenly someone shouted, “ Here they come!”. And all the young girls and women burst into a song of praise of Allaah subhanna wa ta’alaa and a welcome to His Messenger salAllaahu ‘alaihi wa salaam.

Among the Ansaaree women was Umm Waraaqah bint ‘Abdullaah radiallaahu ‘anha. She was a learned, scholarly, pious and modest lady , who was well known amongst the female companions (May Allaah be pleased with them) as one who spent her nights and days in prayer and meditation. She used to recite the Noble Qu’raan beautifully; it was second nature for her to spend a lot of time meditating on the meaning of its Verses.

The Prophet salAllaahu ‘alaihi wa salaam valued her highly and he told her to lead the family in congregational prayers. The courtyard of the house was converted into a masjid; with the permission of the Prophet salAllaahu ‘alaihi wa salaam they had a Mu’aadheen to give the call for prayers. ‘Abdur-Rahmaan bin Khaalad says that he saw the Mu’aadheen, who was a very aged man. Thus Umm Waraqah bint ‘Abdullaah radiallaahu ‘anhaa was appointed by the Prophet salAllaahu ‘alaihi wa salaam to be an Imaam and lead the prayers for the women.

Besides her thirst for knowledge of the Qu’raan, Shar’eeah (Islaamic legislation) and Ahaadeeth, Umm Waraqaah radiallaahu ‘anhaa had a burning desire to die as a martyr in the cause of al-Islaam. When it was announced that the army should prepare to leave for the battle of Badr, Umm Waraaqah radiallaahu ‘anhaa went to the Prophet salAllaahu ‘alaihi wa salaam and volunteered her services to tend to the wounded in the battlefield. She told him salAllaahu ‘alaihi wa salaam that it was her earnest desire to die in the cause of al-Islaam. The Prophet salAllaahu ‘alaihi wa salaam could see her enthusiasm and ardour but he told her to stay at home and she would attain martyrdom there. She went back happily because it was her duty to yield to the command of the Messenger of Allaah salAllaahu ‘alaihi wa salaam.

The Prophet salAllaahu ‘alaihi wa salaam would sometimes take along some of His Companions and visit the home of Umm Waraaqah radiallaahu ‘anhaa. He would tell them to accompany him to the house of the lady who was a living martyr. He would ask about her welfare, rest for awhile and then offer supplications to Allaah, the High, for her well being and return. Allaah subhanna wa ta’alaa revealed to His beloved Messenger salAllaahu ‘alaihi wa salaam that Umm Waraaqaah radiallaahu ‘anhaa would die the death of a martyr in her own home. Nobody could understand how this would take place with her sitting in her house, but they were sure it would definitly happen, as this news had been given by their truthful Prophet salAllaahu ‘alaihi wa salaam.

Umm Waraqaah radiallaahu ‘anhaa herself was awaiting every moment to see how this auspicious event, which would be the fulfillment of her greatest dream, would take place. She waited patiently, for it would give her eternal life and a place in Paradise. When would it take place? How exactly would it take place? What shape would it take? How would it be possible to become a martyr sitting in the house? Lossed in these thoughts she passed her nights and her days. The Prophet salAllaahu ‘alaihi wa salaam passed. Abu Bakr Siddique radiallaahu ‘anhu succeeded and he also passed; ‘Umaar Farooq radiallaahu ‘anhu became the Khalifa.

Umm Waraqaah radiallaahu ‘anhaa had two slaves working for her, a girl and a man. She told them that after her death they would be free. One day they got together and decided that they were tired of waiting for this old lady to die. The planned to kill her in her sleep and escape to freedom. They were so tempted by the thought of freedom that they forgot to consider their future as well as their life in the Aakhiraah.

In the dead of night as Umm Waraqah radiallaahu ‘anhaa lay in a deep sleep, they killed her, covered her body with a sheet and crept away from the house silently. As day broke and the sun came up, the neighbours missed the sound of the beautiful recitation of the Noble Qu’raan by Umm Waraqaah radiallaahu ‘anhaa which used to fill the air early in the dawn. When they entered the house they were shocked to see her lying in the sleep of death. Then they saw that both the slaves were missing. They realized that they must be criminals. ‘Umaar ibn al-Khattaab radiallaahu ‘anhu ordered that people should be sent out to search for them. Finally, they were found hiding. When they were brought before the Khalifa in court, they admitted their guilt and were put to death.

Thus the Prophet salAllaahu ‘alaihi wa salaam was proven right, that Umm Waraqaah radiallaahu ‘anhaa died the death of a martyr in her own home, and attained Jannah.

Verily, the pious will be in the midst of Gardens and Rivers. In a seat of truth, near the Omnipotent King (Allaah, the One, the All-Blessed, the Most High, the Owner of Majesty and Honour) – 54:54-55

Excerpted from:
Pgs. 257-261 : Great Women of Islaam – By: Mahmood Ahmad Ghadanfaar
Revised by: Shaykh Safiur-Rahmaan al-Mubaarakpooree (May Allaah have Mercy on him)

Related Links:

Martyrdom without Fighting – Riyadh ul saaliheen

Family Photographs for the sake of remembrance – Permanent Committee

First question from Fatwa No. 2296

Q 1: What is the ruling on taking photographs for the whole family and others for the sake of remembrance and amusement only?

A: Photographing living beings is prohibited and one of the major sins whether a photographer considers it to be their job or not and whether it is a drawing, photograph or sculpture. Keeping these photographs, pictures or sculptures for remembrance or any other purpose will not change its ruling as there are many Hadiths reported in this regard. These Hadiths are general for all kinds of Taswir (drawing, photographing and sculpturing). Nothing is exempted from this ruling except what is necessarily required.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Fatwa no. ( 4636 ): Q: I want to describe to you something that people have adopted as a recent custom. Since around 1390 A.H. approximately, people have become accustomed to arranging wedding ceremonies, during which they take the bride and the bridegroom home in a procession and then take many photos of them and their families. These photos are then distributed among the relativesand friends as gifts. Weddings are now seen as incomplete without this custom, except by less than one percent of the population, although it is refuted by sound reason. What is the religious opinion on this? Please advise us – and may Allah enlighten you – through broadcasts, in newspapers, or “Da`wah (calling to Islam) Magazine.” However, if you answer me through the magazine, please cite irrefutable evidence, whether of its prohibition or permissibility. May Allah protect you.

A: What you mentioned regarding taking photos of the bride, the bridegroom, and their families during wedding ceremonies is Haram (prohibited) and is one of the bad wedding customs. This is so, because taking pictures of beings with a soul is absolutely Haram and a major sin. The basic ruling concerning making pictures of beings with souls, such as human beings and animals, is that it is Haram, whether the pictures are three-dimensional; drawings on paper, material, walls, or anywhere else; or photographs, as based on a Sahih (authentic) Hadith related from the Messenger of Allah (peace be upon him). He prohibited it, cursed those who do so and then threatened them with a painful torment. As pictures can be a means to Shirk (associating others in worship with Allah), he did this to safeguard people from standing before them, submitting to them, trying to draw near to them, and extolling them in a manner that befits only Allah (Exalted be He). It was also prevented as it amounts to imitating Allah’s Creation; and due to the Fitnah (temptation) that some pictures, such as those of actresses, semi-naked women, beauty queens, and the like contain.

Among the Hadith that show that taking pictures is prohibited and indicate that it is a major sin is the Hadith reported on the authority of Ibn `Umar (may Allah be pleased with them both), who said that the Messenger of Allah (peace be upon him) said, Those who make these pictures will be punished on the Day of Resurrection and it will be said to them, ‘Give life to what you created.’ Recorded by Al-Bukhary and Muslim. There is also the Hadith narrated by `Abdullah ibn Mas`ud (may Allah be pleased with him) who said that he heard the Messenger of Allah (peace be upon him) say, The people who will receive the severest punishment on the Day of Resurrection will be those who made pictures. Recorded by Al-Bukhary and Muslim. There is also the Hadith reported by Abu Hurayrah (may Allah be pleased with him) who said that he heard the Messenger of Allah (peace be upon him) saying, Allah (may He be Exalted) said: “Who is worse than someone who tries to create a creation like Mine? Let them create an atom, a grain of wheat, or a grain of barley.” Reported by Al-Bukhary and Muslim. And the Hadith reported by `A’ishah (may Allah be pleased with her) who said, The Messenger of Allah (peace be upon him) came to me after a journey, and I had screened my alcove with a curtain on which there were pictures. When the Messenger of Allah (peace be upon him) saw it, the color of his face changed (due to anger) and he said, ‘O `A’ishah! The people who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation.’ So we tore it up and we made a cushion or two cushions from it. Recorded by Al-Bukhary and Muslim. (The alcove that was screened by the curtain was an arched opening in the wall.) There is also a Hadith narrated by Ibn `Abbas (may Allah be pleased with them both) who said that he heard the Messenger of Allah (peace be upon him) saying, Anyone who makes pictures in this world will be assigned to breathe a soul into them on the Day of Resurrection, but will not be able to breathe. Recorded by Al-Bukhary and Muslim. There is yet another Hadith reported by him that the Messenger of Allah (peace be upon him) said, Every image-maker will be in the Fire. Every picture that they made will be given a soul and will torment them in Hell.

Ibn `Abbas (may Allah be pleased with them both) added, If you must do it, make pictures of trees and that which has no soul. Recorded by Al-Bukhary and Muslim. And there is another Hadith reported by Abu Juhayfah who said about the Prophet (peace be upon him) that He cursed those who accept Riba (usury), those who give it, and he cursed the image-makers. Recorded by Imam Al-Bukhary in his Sahih [Book of Authentic Hadith]).

The general meaning of these Hadith is that making pictures of anything that has a soul is absolutely prohibited. However, it is permissible to make pictures of objects without a soul, such as trees, the sea, mountains, and the like, as mentioned by Ibn `Abbas (may Allah be pleased with them both), and it is not known that any of the Sahabah (Companions) refuted what he said. This is understood from the following phrase that was mentioned in the Hadith of the threat to Give life to what you created. And also these words in the Hadith: Will be assigned to breathe a soul into them on the Day of Resurrection, but will not be able to breathe.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Source : alifta.com – Browse by volume number > The first group > Volume 1 (`Aqidah 1) > Creeds > Taswir >

Gesturing Salam by waving or bowing – Permanent Committee

What is the ruling on gesturing Salam (Islamic greeting of peace) by waving?

A: Salam should be pronounced and not gestured, for this is the greeting of the Jews. The Prophet (peace be upon him) forbade it, unless the one being greeted is far away or deaf; hence, one should wave along with offering Salam.

May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions!

Q 5: Allah has facilitated means of transportation for us, including cars. I frequently meet people while driving and offer the Salam (Islamic greeting of peace), but some are not aware that I greet them except when I waive with my hand while uttering the Salam. Am I to blame if I raise my hand, given that I know this is forbidden?

A: There is no harm in waving during offering the Salam in this case. It was narrated that the Prophet (peace be upon him) greeted a group of women and waved with his hand. He (peace be upon him) meant, and Allah knows best, to make them understand that he was greeting them. However, it is not permissible to substitute Salam by waving.May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions!

Q 3: Is it permissible for children to bow when greeting or meeting their elders to show respect or honor them?

A: Scholars are unanimous that it is impermissible to bow to any creature. Bowing should only be to Allah to express His glorification. Prophet (peace be upon him) is reported to have prohibited bowing to other than Allah. In the Hadith reported on the authority of Anas (may Allah be pleased with him), a man asked him: O Messenger of Allah, should a person bow when he meets his Muslim brother or friend? He said: No. (Related by Al-Tirmidhi and Ibn Majah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Browse by volume number > The first group > Volume 24: (miscellaneous 1) > Book of miscellaneous > Salam >

Saying "Alhamdu lillah" if they sneeze during Salah?

Fatwa no. 16903

Q: If a person sneezes while offering salah (Prayer), should they say “Alhamdu lillah [All praise is due to Allah]”? Also, if a person yawns while offering Salah, do they have to say Isti`adhah (saying: “A`udhu-Billahi mina Al-Shaytan -ir-Rajim [I seek refuge with Allah from the accursed Satan]”)?

A: If a person offering Salah sneezes, they should say, “Alhamdu lillah” in a low voice; because there are authentically reported Hadith from the Prophet (peace be upon him) that indicate the permissibility of saying so.

As for Isti`adhah after yawning, there is no origin for it in the Shari`ah (Islamic law). However, the person who yawns should hold themselves from yawning as much as they can, but there is no problem if they say Isti`adhah while yawning in or outside Salah.

Source: alifta.com

Browse by volume number > Group two > Volume 5: Fiqh – Salah 1 > Du`a’-ul-Istiftah, Isti`adhah, and Basmalah > Should a person say “Alhamdu lillah” if they sneeze during Salah?

Speech of the Scholars (past and present) on the importance of studying the Arabic language

From time  to time we wish to encourage one another with the importance of studying.  Recently we came across the following speech of the scholars.

Sheikh ul Islam Ibn Taymiyyah said:

The Salaf would admonish their children when they made Arabic grammatical mistakes.  Due to this, we are ordered, whether it be an obligation or a recommendation, to preserve the Arabic (grammatical) laws, and to correct the tongues that have deviated from the correct speech.  By doing so, we preserve the methodology of understanding the Quran and the Sunnah.  We also preserve the following of the Arab in their manner of (correct) speech.  If people were left with their grammatical mistakes, this would be considered a great deficiency and despicable mistake.  (source: Majmoo’ Al Fatawa 32/252)

The speech of Ibn Taymiyyah reminds us of the statement of Umm Abdullah al Wadie’yah concerning her father, the beloved Sheikh Muqbil bin Hadee al Wadi’ee.

She wrote:

My father would admonish us (her and her older sister) if we made a mistake in Arabic grammar.  He would say: Don’t be like the people of Sa’daa, they learn Arabic for several years until they reach the level of reading ‘Al Mugnee al Labeeb’ (famous book in Arabic grammar), but they continue to speak like the normal layman. (source: Nubtha Muktesirah)

Sheikh Muqbil also mentioned:

The sciences of the Arabic language (nahoo) is from the important knowledge that is incumbent upon the Muslims to focus on.  This is because the enemies of Islam seek to divert the Muslims away from the language of their deen and busy them with what has less importance in their religion. And Allah is the Helper.  (source: Ershad Thawil Fitan pg.65)

Sheikh Muqbil likewise mentioned:

If a person becomes proficient in the Arabic language, then it will make learning easy for him. (source: Ar Rihlatul Akirah)

Sheikh Uthaymeen said:

From the benefits of learning the  Arabic language is correction of the tongue with the Arabic tongue which the speech of Allah was revealed in.  Because of this, understanding the Arabic language is extremely important.  But the sciences of the Arabic language are difficult in the beginning and becomes easy thereafter.  It is the example of a house made of cane (the likes of sugar cane), but its door is made of steel.  Meaning, it is difficult for one to enter, but once one does, is is then made easy.  Due to this, I encourage the student to learn the foundations of the language in order to make the rest easy for him/her.  (source: Sharh Al Ajromiyah)

In closing we say, one thing that a person especially a salafee who is in seek of knowledge can reflect over to help encourage the studying of the Arabic language, is the following question of reflection and contemplation:

What would you do if you came in to contact with the greatest scholars of our time, the likes of Sheikh Saleh al Fowzan, Sheikh Ahmed an Najmee, Sheikh Abdul Azeez ala Sheikh, Sheikh Ubaid al Jabiree, etc…, what if you came into contact with these scholars without having a translator?! How much would you truly be able to benefit from them?! How many questions could you possibly ask?! How would you understand their answers and advice?!

May Allah guide us to what is good in this life and the hereafter.  May the peace and blessings of Allah be upon the last messenger Muhammed, his family members and companions.

Mustafa Gorge (Hafidahullah)

The inheritance of Paradise – Shaykh al-Albaani (rahimahullaah)

source: alkhawf wa rrajaa – fear and hope (of Allaah) – tape no. 1


Abu Huraira (radi Allaahu ‘anhu) said that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Whoever fears (Allaah) sets out at nightfall,[1] and whoever sets out at nightfall will reach the goal. Indeed, the goods of Allaah are expensive; indeed, the goods of Allaah is Paradise.”[2]

Shaykh al-Albaani (rahimahullaah) comments:

“The meaning of this is that there is a price for entering Paradise and that entering it does not happen by feeling safe (from the plan of Allaah) and at-tawaakul (not taking any means and saying ‘Allaah will provide for me’), but rather it happens by (doing) righteous deeds and at-tawakkul (taking the means and putting one’s trust) in Allaah, the Blessed and Most High; as Allaah, the Might and Majestic, said: ‘And say (O Muhammad (sallAllaahu ‘alayhi wa sallam)) ‘Do deeds! Allaah will see your deeds, and (so will) His Messenger [sallAllaahu ‘alayhi wa sallam].’’[3]

And in this hadeeth, there is an indication of the noble aayah that says: ‘This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world),’[4] and in the other aayah: ‘Enter you Paradise because of that (the good) which you used to do (in the world).’[5] And here, it occurs to many students who have some participation in studying theSunnah, as they read or at least hear the statement of the Messenger (of Allaah) (‘alayhi ssalaat wa ssalaam) which is established in the saheehayn[6] that he [sallAllaahu ‘alayhi wa sallam] said:  “‘None of you will enter Paradise by his (good) deeds, but rather by the Favor of Allaah and His Mercy.’ They said, ‘Not even you O Messenger of Allaah?’ He [sallAllaahu ‘alayhi wa sallam] said, ‘Not even myself, unless Allaah encompasses me with His Favor and His Mercy.’”[7] So it seems that there is a contradiction between this hadeeth and the previousaayah along with our hadeeth in this book of ours where (the Prophet) (‘alayhi ssalaam) said: ‘Indeed, the goods of Allaah are expensive; indeed, the goods of Allaah is Paradise.’ Hence, there is a price (that one must pay) for Paradise and the two previous aayaat indicate that the price of Paradise is righteous deeds, and there is no doubt that good deeds do not benefit the one who does them at all except if he is truly a believer in Allaah and His Messenger [sallAllaahu ‘alayhi wa sallam]. So therefore, the price of Paradise is eemaan (faith) and righteous deeds. Then how does one reconcile between these three texts – this reality that we learned from our hadeeth tonight, ‘Indeed, the goods of Allaah are expensive’ and from the two previous aayaat – and between this hadeeth: ‘None of you will enter Paradise by his (good) deeds, but rather by the Favor of Allaah and His Mercy’?

The reconciliation between (these two) is that… that which is negated in the lasthadeeth ‘None of you will enter Paradise by his (good) deeds’ is one thing and that which is confirmed in the aayah ‘Enter you Paradise because of that (the good) which you used to do (in the world)’ is something else. That which is established in the aayah and the like is merely the entrance (into Paradise), i.e., the key to Paradise, as mentioned in some narrations from Wahb bin Munabbih in Saheeh al-Bukhaari: ‘…the key to Paradise is laa ilaaha illAllaah (none has the right to be worshiped but Allaah).’[8] So the key to Paradise is this eemaan (faith) and righteous deeds. But, if this Muslim enters Paradise and he enjoys in it, as mentioned in some authentic narrations, that which ‘no eye has seen, no ear has heard and (that which) has not come to the mind of a human being,’[9] then this type of enjoyment is not by means of a price that this enjoyer presented, but rather (it is) by the Favor of Allaah, the Mighty and Majestic, and His Mercy.

So the price of merely entering (into Paradise) is eemaan (faith) and righteous deeds. As for, part of the specific nature of enjoyment in Paradise which we pointed to previously – there is in it what ‘no eye has seen, no ear has heard and (what) has not come to the mind of a human being’ – then there is no price for this; it is impossible for a price to be determined for it. Why?

It has been mentioned in Saheeh Muslim from the hadeeth of ‘Abdullaah bin Mas’ood (radi Allaahu ‘anhu) that the Prophet (sallAllaahu ‘alayhi wa sallam) said:[10] ‘Indeed, I know the last man to come out from the Fire and the last man to enter Paradise. A man will come out of the Fire crawling.’ The meaning of this is that he comes out of the Fire being the most punished in it from the Muslims,and he comes out destroyed, exhausted (and) fatigued. Therefore, he is not able to walk straight as Allaah, the Mighty and Majestic, created him. But rather, he crawls until his life returns to him and his limbs are energetic and active. So he walks in this manner until Allaah, the Blessed and Most High, shows him a very great tree from far such that he is captivated by its beauty and splendor. And he wished for the Favor of Allaah, the Mighty and Majestic, and His Mercy after He saved him from the His severe punishment. Thus, he says: ‘O my Lord! Bring me to this tree so that I may be shaded by its shade, eat from its fruit[11] and drink from its water.’ Then Allaah, the Mighty and Majestic, says, while having more knowledge of His slave: ‘Would you ask me for other than it?’ (The man) says: ‘No O Lord, I will not ask you for other than it.’ So Allaah, the Blessed and Most High, brings him to that tree such that he is shaded by its shade, eats from its fruit and drinks from its water. Then, he continues on his way toward Paradise. Meanwhile, another tree appears to him which is more radiant, more beautiful and greater than the first one. So he hopes again and wishes more and more for the Favor of Allaah, so he asks Him and says: ‘O my Lord! Bring me to this tree’- and repeats the previous saying, then he is shaded by its shade and so on. Then Allaah, the Mighty and Majestic, says: ‘Would you ask me for other than it?’ (The man) says: ‘I will not ask you for other than it,’ while (Allaah) is more knowledgeable of him; our Lord knows that he will wish and wish until he enters Paradise. So He brings him to that tree such that he is shaded by its shade, eats from its fruit[12] and drinks from its water. Then, he continues on his way until he comes near the door of Paradise such that part of its refreshment, scent and joy come to him and he hears the voices of the people of Paradise. Thus, he says: ‘O my Lord! Let me enter Paradise,’ and maybe he says ‘Let me enter past the door of Paradise.’ So Allaah, the Blessed and Most High, says: ‘Enter Paradise, and there is for you the like of the world and ten times as much.’ So, the slave – almost not believing in the like of this divine favor when (Allaah) says to him ‘there is for you in Paradise the like of the world and ten times as much’ – says: ‘Are you mocking me while you are the Lord?’ And here, the narrator of the hadeeth laughed, who was ‘Abdullaah bin Mas’ood as we mentioned. So he was asked by the one to whom he was narrating this hadeeth: ‘Why did you laugh?’ He said: ‘Because when the Messenger (of Allaah) (‘alayhi ssalaam) narrated the statement of the slave to His Lord ‘Are you mocking me while you are the Lord,’ he (‘alayhi ssalaat was salaam) had also laughed.’ They had asked the Messenger (of Allaah) (‘alayhi ssalaam) himself (about his reason for laughing), so he [sallAllaahu ‘alayhi wa sallam] said: ‘Because Allaah, the Mighty and Majestic, laughed at His slave when he said ‘Are you mocking me while you are the Lord.’

What is clear from the hadeeth is that this person is the last to come out from the Fire and the last to enter Paradise, and he will have the like of the world and ten times as much. So does this destroyed person, who was the last to come out of the Fire, deserve this vast dominion in Paradise for his (good) deeds? No, this is by the Favor of Allaah, the Mighty and Majestic, and His Mercy…

Thus, if we regard this detailed explanation, the contradiction disappears between this hadeeth and the two aayaat. And this is one of the many examples in which some contradiction appears to some people, even the sincere ones amongst them, between some texts, whether from the Qur’aan and Sunnah or from each of them individually. So, the Muslim must not be hasty and he must reflect on both texts, and if the way for reconciling between the two is not possible for him, he (should) ask the one who is above him, as our Lord, the Blessed and Most High, said: ‘So ask the people of the Reminder if you do not know.’”[13]

[1] Shaykh al-Albaani explains: “i.e., he is headed for good and righteous deeds early, and he hastens to do them.”
[2] Saheeh at-Tirmidhee #2450
[3] Surat ut-Tawbah, 9:105
[4] Surat uz-Zukhruf, 43:72
[5] Surat un-Nahl, 16:32
[6] the two saheehs, i.e. Saheeh al-Bukhaari and Saheeh Muslim
[7] Saheeh al-Bukhaari #5673, Saheeh Muslim #2816
[8] Saheeh al-Bukhaari, Book 23, Chapter 1
[9] Saheeh al-Bukhaari #4779
[10] the following includes the narrations of Saheeh Muslim #186 and #187, in addition to the shaykh’s commentary
[11] the wording, “eats from its fruit,” is found in Saheeh aj-Jaami’ #1557 and attributed to the second tree
[12] the wording, “eats from its fruit,” is found in Saheeh aj-Jaami’ #1557
[13] Surat ul-Ambiyaa, 21:7


asaheeha translations

How to seek knowledge if you can’t reach the people of Knowledge – Shaykh Muhammad Baazmool

This is an advise from Shaykh Bazmool, found on the site sahab.net concerning the person that is not able to reach the scholars in person.

Question: What does a person who wants to seek knowledge do if he is not able to reach the people of knowledge? Do they suffice with taking knowledge from books, and what is the methodology of doing so in this case?

The Shaykh repeated the question and asked:

Is the person an Arabic speaker or a non Arabic speaker?

The questioner responds that he is as Arabic speaker.

The Shaykh answers:

As for seeking knowledge, the origin is that the Muslim travels to the scholars to gain knowledge from them if he does not have a scholar in his locality. What is befitting for him is to travel to the scholars if he is able.  All praise is for Allah (Aza wa Jel), during our present time means of communicating with the scholars have become widespread. (It has become easy for us to communicate with) the scholars who are upon the straight methodology and safe aqeedah, but we will lay (mention) some easy affairs for the one seeking knowledge in our present time so that a person can seek knowledge while he is in the confines of his home.

This is done in the following ways:

1. If he is able to call a scholar (one upon the Sunnah) if he has the financial means, him and a group of his friends can attend a class with the scholar.  This is a means of seeking knowledge.

2. Another way which is also easy it that an individual for example travels to Saudi Arabia for Hajj or Umrah and during his visit, he buys tapes of the people of knowledge that are well known for their correct beliefs and methodology. (A person) can also request someone else who is traveling to buy these tapes for them. Thereafter the individual listens to these audio recordings, he listens to the speech of the people of knowledge. It is, by the permission of Allah, as if he is in front of the scholar.

3. If an individual is able to be consistent with the classes on the radio, for example the classes of Shaykh Saleh al Fawzan or other than him (may Allah preserve him) from the scholars that are well known who’s classes are broadcasted on the Quraan radio station (KSA).  It is upon the individual to be consistent with this program. This is very good, but at the same time, I warn of some stations that have lessons with individuals whose affairs are not known or those who are known to have deviated from the salafi methodology.  Verily, one does not take knowledge from these stations for indeed those individuals that are unknown or have deviated from the correct path and the salafi methodology; one does not take knowledge from them. This is because knowledge is from the religion, so let everyone look to who he takes his knowledge from.  (Unclear sentence)  Verily if you seek knowledge from a person of innovation or a man that you do not know his religion, you do not know if is methodology is safe or unsafe.  And the methodology (of an individual) is known by either being widespread or asking the salafi scholars. You say to them: We have an individual so and so, do you know this person? If they reply: We know him to have the correct methodology and belief. Then one can take from him, but if they say, we don’t know him then you should continue to ask until you find out about him.

4. By way of internet, for indeed there are (paltalk) rooms for Shaykh Zayd al Madkhali, Shaykh Ahmad an Najmee and Shaykh Rabee al Madkhali and other than them from the salafi scholars. There are also rooms for some salafi students of knowledge, classes that an individual can go on the internet and enter these rooms and schedule classes for himself.  I also warn from intensive lessons from some directions that it is not known who is teaching. An individual says: I take the lesson and I just continue upon my way!  I warn you of this. I warn you from taking lessons from rooms that either have individuals who are unknown or they are known for incorrect beliefs. Do not be deceived because an individual teaches in such and such university or such and such institute etc… verily these titles: (BA, MA, PhD) do not benefit and do not satisfy ones hunger. The respect of an individual is the praise of the salafi scholars for them, and their knowledge of them. A person merely being a doctor and the likes, an individual may in fact be a revolutionist. So be aware and do not be deceived by his degree (unclear words) I am informing you of sources for seeking knowledge but there might be some sort of danger in some of them, so I have to warn you from this danger.

Other means of seeking knowledge similar to what was mentioned by the questioner, such as reading books.

But in reading books there are also things one should be cautious of:

1. If a person does not have knowledge, he can misunderstand something

2. He may incorrectly pronounce words

3. He may read from whoever comes and goes and the affair becomes confusing to him. He reads from the people of Ahlus Sunnah and he, for example reads from the people of innovation, and he does not distinguish between the two.  But on the other hand, if he knows the arabic language, he understands the speech and he has sat with the people of knowledge and he has some foundations for example; the foundations that by the permission of Allah, he is able to continue reading, writing and researching, then this is ok.

But he should be aware of the following matters:

1. He should refer to the speech of the scholars, not depend on his own understanding

2. He must be diligent and read the books of the people of sunnah, those known with the correct methodology and belief only!

3. When he is able to reach the Ulamaa, it is upon him to do so. To go to them, to refer back to them, to ask them.

4. His reading of books is done so out of need he does not make this his means of seeking legislated knowledge, rather, he takes if from the mouths of the scholars just as the salaf took it from the Prophet (sallahu alayhi wa salam) and his students and those who came after took it from the salaf. This is (the way) knowledge (should be sought).  If a person merely takes it from books, and reads from those who are not known, then a person may deviate. Verily knowledge is obtained by seeking it and having a relationship (with the people of knowledge). The purpose of seeking knowledge is not merely to have abundant amounts of information; verily there are affairs that are related to knowledge, such as its manners and understanding. It is because of this, ignorance and mistakes have increased for the individual who has made reading books a habit instead of sitting with the scholars.

These are some means of seeking knowledge that I advise myself and the questioner with. Allah knows best, and may the peace and blessing of Allah be upon the Messenger Muhammad, his family and his companions.

Article taken from sahab.net/forums/showthread.php?t=336213

Translated by: Mustafa George

Adopting Children in Islam – The Pemanent Committee, Fataawa Islaamiyyah

Question :

All praise be to Allah and may blessings and peace be upon the Messenger , his family and companions. To commence : The Permanent Committee for Islaamic Research and deliverance of legal rulings has looked into the question posed by the Executive secretary of the Punjabi assembly for the welfare of children to his Eminence, the President of the administration of the Islamic research, deliverance of rulings, propagation and guidance committee. The question was then referred to the General secretariat for the board of Great scholars numbered :2/86 dates 15/1/1392 Hijriy.

The questioner seeks information pertaining to the rules and principles concerning the rights of an adopted child regarding inheritance.

Answer :

1. Adoption was known in the days of ignorance before the message of our Prophet Muhammad sallallahu alayhe was salaam. The adopted son would be ascribed to his foster father, inherit from him, allowed to be in seclusion with his wife and daughters and his foster fathers wife would be forbidden to him in marriage. On the whole the status of an adopted son was that of a begotten one in all affairs. The Prophet sallallahu alayhe was salaam adopted Zayd Ibn Haarith Ibn Sharaaheel al-Kilaby before the message of Islaam, and he used to be called Zayd Ibn Muhammad. This form of pre-Islaamic adoption continued until the third or fifth year after the migration to Madeenah(Hijraah).

2. Then Allah ordered to ascribe adopted children to their fathers from those whose loins they originated, if they are known. If their original fathers are unknown they are considered brothers in the religion and as freed slaves to those who adopted them. He, glory be to Him forbade that a child should be ascribed to it’s foster in descent and forbade the child from attributing itself to other than it’s real father, except by a slip of the tongue in error , for there is no blame in that. He, glory be to Him, verified that this ruling is pure justice due to it entailing truth in speech, preservation of lineage, honour, and the reservation of financial rights to those who are more deserving.

The Most High said :

“….nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allâh says the truth, and He guides to the (Right) Way.Call them (adopted sons) by (the names of) their fathers, that is more just with Allâh. But if you know not their father’s (names, call them) your brothers in faith and Mawâlîkum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft¬Forgiving, Most Merciful.” (Al-Ahzab 33:4,5)

Furthermore the Prophet sallallahu alayhe was salaam said :

” Whoever attributes himself to other than his father or ascribes to other than his manumator(the person who frees a slave), then the continuous curse of Allah is upon him”. [Narrated by Abu Daawood.]

3. At His termination of adoption, glory be to Him, ( that is the false acclaiming of son-ship), He terminated those rules that were linked with it in the pre-Islaamic period that had continued into the early stage of Islaam.

a) He terminated inheritance between the adopted and the foster guardian by means of this false son-ship. He made it that each one should be charitable to the other in their lifetimes, and that a deserved share be bequeathed to the other from the deceased that does not exceed a third of his wealth. The Sharee’ah has clarified the laws of inheritance and the deserving heirs in detail without a mention of the adopted or his guardian amongst them. He, the most High, has also mentioned in general those who are to inherit of distant relatives out of kindeness to kin. The Most High said :

“…..And blood relations among each other have closer personal ties in the Decree of Allâh (regarding inheritance) than (the brotherhood of) the believers and the Muhajirûn (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet Sallallahu alayhe was salaam joined them in brotherhood ties)….”(Al-Ahzab 33:6)

b) Allah has permitted the adopted son to marry the wife of his guardian after his term with her ends and this was forbidden in the pre-Islaamic period. He started with His Messenger in this to be the stronger in its legislation and tougher in terminating the custom of the people of the pre-Islaamic period in forbiddeing this. The Most High said :

“…..So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh’s Command must be fulfilled. (Al-Ahzab 33:37)

So the Prophet sallallahu alayhe was salaam married Zaynab Bint Jahsh by the command of Allah after Zayd Ibn Haarithah had divorced her.

4. From the preceding , it is clear that the termination of adoption is not the termination of human emotions and Islamic rights such as brotherhood, love, keeping ties, and good treatment, and all that it linked with prestigious morals. It is recommended to do good deeds, as follows:

a) A person is allowed to call he who is younger than him with the words ” O my son…” in treating him with kindeness , gentleness and making him feel loved, so that he may become friendly and listen to his advise or carry out his need. likewise, it is allowed for a person to call who is older than him with the words “…O my father..” out of respect for him and seeking his compassion in order to recieve his kindness , advise and help. Good manners can spread in the society and relationships between its members can strengthen due to this and all can feel a general feeling of brotherhood in faith.

b) The Sharee’ah has encouraged cooperation in doing good and increasing the fear of Allah . It has been recommended for people from all walks of life to love and treat eachother well. The Most High said :
“……Help you one another in Al¬Birr and At¬Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. ….. (Al-Ma’idah 5:2)

Also the Prophet sallallahu alayhe was salaam said :
” The similitude of the believers is their love, compassion and kindness between one another is like that of a body, if a limb complains , the rest of the body collapses with fever and restlessness.” [Narrated by Ahmad and Muslim].

He sallallahu alayhe was salaam furthermore said :
” The believers amongst themselves are like a structure, parts of it srengthen others”
[Narrated by Bukhari, Muslim, Tirmidthee and Nasaaee.]

This includes the caring of orphans, the poor, those unable to work and those whose fathers are unknown by tending , raising, and treating them well. So that society may not contain those who are wretched and neglected for they could afflict the Ummah due to their bad upbringing or rebel for having felt the harshness of society and its neglect. It is upon the Islamic governments to establish centres for the disabled , orphans, abandoned children, those who have no families and those who fall under the rulings of these categories. If the treasury of the government does not suffice the needs of such people, assistance can be sought from the affluent of the Ummah, the Prophet sallallahu alayhe was salaam said :

” Any believer who dies and bequeaths wealth, let his heirs whoever they may be inherit from him, if he bequeaths a debt or loss , then let his creditors refer to me, for I am his sponsor”. [Narrated by Bukhari]

May Allah bless and send peace upon the Messenger , his family, and companions.

The Pemanent Committee [Fataawa Islaamiyyah 4/497]
Islamic Fatawa Regarding the Muslim Child
pgs 172-175

To Whom are the Deeds of a Child Written? – Shaykh Ibn Baaz

Question posed to Shaykh Ibn Baaz, rahimahullah:

Q. Are the deeds of a child who has not yet reached the age of puberty such as prayer, Hajj and the reading of the Qur’aan attributed to his parents or are they attributed to him?

A.  The good deeds of a child who has not yet reached the age of puberty and their rewards are for him and not for his parents or anyone else.  His parents are rewarded for having taught him to perform these deeds, for directing him to do good and for helping him in them.  This is indicated by the hadeeth in Saheeh Muslim, narrated by Ibn Abbaas, that a woman lifted a child to the Prophet, salallahu ‘alayhi wa salam, during his farewell Hajj and said:  “O Messenger of Allah, is there Hajj for him?”  He, salallahu ‘alayhi wa salam, replied:  “Yes, and there is reward for you.”The Prophet, salallahu ‘alayhi wa salam, informed us that the Hajj is for the child, and that his mother is rewarded for her Hajj with him.  Similarly, there is reward for others besides the child’s parents, for the good they do such as teaching orphans, relatives, servants and others, due to the Prophet’s, salallahu ‘alayhi wa salam, saying:  “For the one who guides to good, a reward similar to that of the one who performs it.”  Narrated in Saheeh Muslim.  This is because it is from the assisting one another in virtue and fearfulness of Allah and that He, Glory be to Him, rewards for this.

Shaykh Ibn Baaz, rahimahullah  [Fataawa Islaamiyyah: 4/526]
(Also in Islamic Fataawa Regarding the Muslim Child, page 15)

Salat-ul-Tawbah (Prayer of Repentance) – Shaykh Ibn Baaz

Q: When I was a young man, I committed some sins. Alhamdu lillah [All praise is due to Allah], for having guided me to make Tawbah (repentance to Allah). However, I still have doubts about whether Allah has accepted my Tawbah or not. Kindly enlighten me regarding Salat-ul-Tawbah (Prayer of Repentance). May Allah reward you with the best!

A: Alhamdu lillah, Tawbah wipes out all one’s past sins. Therefore, you should give up your doubts that Allah has turned your Tawbah away. Rather, you have to expect good from your Lord and have firm belief that He has accepted your heartfelt Tawbah. This is based on the Ayah (Qur’anic verse) in which Allah says:

وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

And all of you beg Allâh to forgive you all, O believers, that you may be successful
(Surah Al-Nur, 24: 31)

In the above Ayah, Allah has made success contingent upon making Tawbah. Anyone who turns in Tawbah to Allah, will achieve success. Allah (Glorified be He) says:

وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ

And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death). (Surah Ta­Ha, 20: 82)

Allah is the Ever-Truthful Who never breaks His Promises.

Allah (Glorified be He) also says:

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ

O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise) (Surah Al-Tahrim, 66: 8)

In the above Ayah Allah’s Promise, as indicated by the words “It may be …”, should be understood to mean that He will surely fulfill His Promise.

Therefore, you have to expect good from Allah and assume that He has accepted your Tawbah provided that you are sincere and full of remorse for committing these past sins. You also have to be determined not to return to doing them again. You have to be aware of incitements of Satan. In one Hadith Qudsy (Revelation from Allah in the Prophet’s words) Allah (Glorified and Exalted be He) says:

“I am near to the thought of My Servant as he thinks about Me.”

Therefore, you ought to have firm belief that Allah has accepted your Tawbah. The Messenger of Allah (peace be upon him) said:

Let none of you die without expecting good from Allah (may He be Glorified and Exalted) (Related by Muslim in his Sahih (authentic) Book of Hadith)

As for Salat-ul-Tawbah, it was authentically reported on the authority of Abu Bakr Al-Siddiq (may Allah be pleased with him) that the Prophet (peace be upon him) said:

Anyone who commits a sin, performs Wudu’ (ablution) properly, and then offers two Rak’ahs (units of Prayer) wherein he asks Allah to forgive his sins, Allah will accept his Tawbah. (Related by Ahmad)

May Allah grant us success!

Source : Ibn Baaz fatwas from alifta.com

Browse by volume number > Volume 11 > The Book of Salah (Prayer): Section Two > Supererogatory Salah > Salah (Prayer) of repentance

Have Tawakkul on Allah when leaving Home – Saheeh Hadith

Dua Upon Going Out of the Home

The Messenger of Allah (Sallallaahu ‘alayhi wa sallam) said: Whoever says – upon going out of his home:

Bismillãh, tawakkaltu `alã ‘allãh, lã hawla wa lã quwwata ‘illã bil-lãhi ta`ãla,

[I put my trust in Allah, there is neither might nor strength, except by Allah, the Most High]

Dua Upon Going Out of the Home

it is said to him:

“You have been sufficed, protected, and guided, and the shaytan would move aside from him, then say to another shaytan: What access do you have to a man that has been guided, sufficed, and protected?”


Reported by Abu dawood, An-Nisã’ee , and At-Tirmithi and he said it was comely-sound. Al-Albãni said it is as At-Tirmithi said; rather, he said, it is sound, and he said that Ibn Hibbãn also reported it in his Saheeh. Al-Albãni included this hadeeth in The Authentic of Good Sayings as #44.

How to Congratulate on ‘Eid – Fatwas of Ibn Baz

Q: People congratulate one another on the ‘Eid day by saying, “Taqaballa Allahu mina wa minkum Al-‘Amal Al-Saliha” (may Allah accept from you and us the good deeds), is it not better to ask Allah to accept all our deeds and is there any particular supplication to mention on such an occasion?

A: It is permissible for a Muslim to say to his fellow Muslim on the ‘Eid day or on other days, “May Allah accept from you and us the good deeds”, and I do not know any particular supplication for that occasion but believers have to pray for each other with good supplications as indicated by the many pieces of evidence reported in this regard. May Allah grant us success!

Source: Fatwas of Ibn Baz

Source : http://www.alifta.com/

Free Mixing In Schools – Shaykh Ibn Baz

Taken from the book: Islamic Fataawa Regarding The Muslim Child
Compiled By: Yahya Ibn Sa’eed Aale Shalwaan
Translation And Footnotes By: Abu Ziyaad Ibn Mahmood Abdul-Ghafoor
Pgs. 192-193

Fatwa 121:

All praise be to Allaah and may blessings and peace be upon His Messenger …To commence: I have read the article written by some journalists in the magazine “Al-Jazeerah” edition number: 3754 dated: 15/4/1403, according to the Hijri calendar, in which the free mixing of the sexes was suggested at the elementary school level. Due to the detrimental consequences of this suggestion, I see fit to warn against it, so I say: Free mixing is a medium that leads to much evil and corruption, so its practice is not permissible. The Prophet (sallAllahu ‘alayhi wa sallam) said:

“Order your children to perform the prayer at seven years,
spank them over it at ten and separate between them in the beds”

The Prophet (sallAllahu ‘alayhi wa sallam) ordered that they be separated between in their beds because their proximity to each other at the age of ten years or more can be a cause of the occurrence of indecent sexual acts due to free mixing.

No doubt, their gathering every day whilst they are in the elementary school level is also a cause of this, just as it is means for their free mixing in the remaining levels of education.

Under all circumstances the free mixing of boys and girls at this level is evil and not permissible due to it leading to various types of immorality. The perfect Sharee’ah has obligated the forbidding of the means that lead to Shirk and disobedience. Much evidence from the Verses of the Qur’aan and Ahaadeeth have indicated towards this principle, if it were not for lengthiness I would have mentioned many of them. The great scholar Ibn al-Qayyim, may Allaah have mercy upon him mentioned ninety-nine pieces of evidence indicating towards this principle in his book (E’laam al-Muwaqqi’een). My advice to these journalists and others is not to suggest matters that open the doors of evil upon the Muslims that have been closed. We ask Allaah for guidance and success for all. It is sufficient for the sound minded to see what has occurred of immense immorality in the countries that have legalised free mixing.

Sheikh Ibn Baaz.
[Majmu’ Fataawa wa Maqaalaat Mutanawwi’ah: 5/234]

Sunan Of ‘Eid – Ad-Dawah illallaah Magazine

Source: Taken from “Ad-Dawah illallaah Magazine”

It is true to say that although much information has reached us about Fasting and Ramadaan – authentic or otherwise, we know very little about the etiquettes of ‘Eid: what we are recommended to do in this day and what is obligatory for us to do. Below is a brief list of some of the prescribed practices of ‘Eid.


1. It is established from the Companion Ibn ‘Umar, that he used to bath on the morning of ‘Eid. The tabi’ee, Sa’eed ibn al Musayyib said: “The sunnah of the fitr is three: walking to the Prayer ground, eating before going out and taking a bath.” [Saheeh – Al Firyaabee & al-Irwaa (2/104)]

2. It is known that the companion Ibn ‘Umar would also dressed in his best clothes for the two ‘Eids as reported by Ibn Hajr in his Fathul-Baaree (2/439).

3. It is compulsory on all adult sane Muslims to pray the ‘Eid prayer. The Prophet sallallaahu ‘alaihi wa sallam and his Companions never ceased doing it and he sallallaahu ‘alaihi wa sallam commanded everyone including women, children and the elderly to attend. Even menstruating women should go to the place of congregation so that they may partake in the blessings .[Bukharee and Muslim]

4. It is Sunnah to eat dates before we leave for Al-‘Eid prayer to show openly that we are not fasting on this day. The Prophet, sallallaahu ‘alaihi wa sallam, used not to leave for Al-Eid [al- Fitr] prayer except after eating some dates. [Reported by Anas bin Maalik & collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40 no.73) & Ahmad.]

5. It is Sunnah to say takbeer loudly when leaving our homes to go to ‘Eid prayer and repeat these till the prayer starts. [Silsilatal- Ahaadeeth-Saheehah (no 171).]

6. It is preferable to pray the ‘Eid prayer on open ground and not at the masjid if possible. [Bukharee and Muslim]

7. Neither Adhaan nor Iqaamah are said for ‘Eid prayer. [Reported by Ibn ‘Abbaas and Jaabir ibn ‘Abdullah & collected in Saheeh al- Bukhaaree (Eng. trans. vol.2 p.40)]

8. It is Sunnah to say the extra takbeers i.e. say ‘Allaahu Akbar’ seven times in the first rak’ah and five times in the second. [Aboo Daawood, Ahmad & others.] It is preferable to only raise the hands to the shoulders after the first takbeer and then fold them upon the chest. However, it is authentically reported from Ibn ‘Umar radhiAllaahu ‘anhu that he would raise his hands with every takbeer.

9. It is Sunnah to take different routes to and from the prayer ground, preferably walking if possible. Jaabir reported that the Prophet sallallaahu ‘alaihi wa sallam used to come back from the ‘Eid prayer on a path other than the one used in going to it. [Bukharee]


The Prophet sallallaahu ‘alaihi wa sallam would say takbeer loudly when travelling to go to the ‘Eid prayer. Ahadeeth have not reached us telling us exactly what he used to say, but Ibn Abee Shayhah narrated that Ibn Mas’ood, radhiAllaahu ‘anhu used to say the following:

Allaahu Akbar, Allaahu Akbar, Laa eelaahaa ilallaah
Allaahu Akbar, Allaahu Akbar, wa lillaahil-hamd

Allaah is Great, Allaah is Great, there is none worthy of worship except He.
Allaah is Great, Allaah is Great, and to Him belongs all Praise.

The Prophet sallallaahu ‘alaihi wa sallam, who never spoke of his own desire, said:

“Three supplications are answered: the supplication of the fasting person, the supplication of the one who is oppressed and the supplication of the traveller” . [Saheeh – Reported by al-‘Uqailee in ad -Du’afaa.].

Therefore, in this month of Ramadaan, there is for you a supplication which will be answered. So seize this opportunity and call profusely upon Allaah during this month, and in particular at the time of breaking the fast (iftar), since the Prophet sallallaahu ‘alaihi wa sallam said: “Indeed there is for the fasting person when he breaks his fast, a supplication which is not rejected.” [Reported in Ibn Maajah & others. Declared saheeh by al-Boosairee.]

And be sure in your heart that your du’aa will be answered and know that Allaah does not respond to a heedless and inattentive heart. Call upon Him with supplications for anything good and hopefully you will attain the good of this life and the Hereafter.

The number of Takbirs during Salat-ul-‘Eid & Eid Coinciding with Jumu’a – alifta

The number of Takbirs during Salat-ul-‘Eid is seven in the first Rak‘ah (unit of Prayer), including the opening Takbirat-ul-Ihram (saying: “Allahu Akbar [Allah is the Greatest]” upon starting the Prayer), and five in the second Rak‘ah, not including the Takbir said upon rising from Sujud (prostration) to offer the second Rak‘ah. The positions of saying Takbir: in the first Rak‘ah after Takbirat-ul-Ihram, and in the second: after the Takbir said upon standing up from Sujud for offering the second Rak‘ah.

From: http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=2857&PageNo=1&BookID=7

RECOMMENDED READINGFataawa related to Salaatul ‘Eidayn (The Two Eid Prayers)

What to do if ‘Eid falls on a Friday


If ”Eid Al-/ Fitr or Eid Al-Adha fell on Friday, . In this case what should be done? Should we pray Zuhr if we dont offer the Friday prayer, or is there no requirement for it if we do not perform the Friday prayer?


Whoever prayed the Eid prayer on Friday, it is permitted for him not to attend the Friday prayer on that day, except for the Imam, for he is obliged to perform it for whoever wishes to attend it -be they from among those who attended the Eid prayer , or those who did not attend it . If no one attends the Friday prayer , he is relieved of its obligation and he should offer the Zhur prayer. In saying this, the scholars cite as evidence the narration of Abu Dawud in his Sunan, on the authority of Iyyas bin Abi Ramlah Ash-Shami, who said : I witnessed Mu’awiyyah bin Abi Sufyan, may Allah be pleased with him , asking Zaid bin Arqam: Did you witness two Eids falling on the same day with the Messenger of Allah sallallahu alayhe was salaam ? He said : Yes . He asked : ” And what did he do ? He replied : ” He offered the Eid prayer , then he gave permission for those who wished, to perform the Friday prayer , saying : Whoever wants to pray, then let him pray . (Abu Dawud no . 1070)

Also cited as evidence is the narration of Abu Dawud in his Sunan, on the authority of Abu Hurairah, may Allah be pleased with him, from the Messenger of Allah sallallahu alayhe was salaam , which states that he said : Two Eids have fallen on this day, so whoever wished, it will suffice him instead of the Friday prayer; and we are offering the Friday prayer.( Abu Dawud no 1074)

This proves that it is allowed on Fridays for those who have attended the Eid prayer not to perform the Friday prayer , but that the Imam is not excused, because he sallallahu alayhe was salaam said : And we are offering the Friday prayer.

Also cited as evidence is the narration of Muslim, on the authority of An-Nu’man bin Bashir, may Allah be pleased with him, that the Prophet sallallahu alayhe was salaam used to recite Surah Al-A’la and Surah Al-Ghashiyah in the Eid prayers and the Friday prayers and he might have prayed both of them one day and recited them in both prayers ( Muslim no 878) So whoever does not attend the Friday prayer from among those who have prayed the Eid prayer, he must pray it as Zhur , in accordance with the evidences which prove that it is obligatory to offer the Zhur prayer for those who do not attend the Friday Prayer .

And may peace and blessings be upon our Prophet, Muhammad and upon his family and Companions.

Permanent Committee for Research and Verdicts – Fataawa Islaamiyah Vol. 2 Pgs 453-454

The Young Girl and the Veil – Shaykh ‘Uthaymeen

Question posed to Shaykh ‘Uthaymeen, rahimahullah:

Q. My brother dresses his four year old daughter in a veil and says, “He who grows up upon something grows old upon it”, and he tries to force this upon my children.  Whereas I disagree with him in this, and say to him, when they reach their menses.  What is your opinion about this severity by which he has chained the childhood of this child at the age of four?  May Allah reward you with good.

A. There is no doubt that your brother’s statement is the common occurance: He who grows up upon something grows old upon it, this is why the Prophet, salallahu ‘alayhi wa salam, has ordered the one who reaches the age of seven years to perform the prayer, even though he is not yet responsible for his actions, rather this is an order than he be accustomed to it.

As for a young girl, there is no ruling concerning her private zone, it is not obligatory upon her to cover her face, neck and hands or feet, and it is not befitting that she be forced into this.  Whereas if she reaches a stage at which men start to become attracted to her, then she should wear the hijab to prevent trials and evil.  This varies with different women, for there are some who develope quite rapidly, while others are the opposite of this.  Allah is the One Who gives success.

Shaykh Ibn ‘Uthaymeen
[Fataawa Manaar al-Islaam: 3/810]
From the  book  “Islamic Fataawa Regarding the Muslim Child”, page 153

Fatwa on Islamic/Educational Animated Cartoon Movies – Shaykh Fawzan & Permanent Committee

Assalamu Alaikum,

This is the Fatwa on educational cartoons. One is by Shaikh Fawzaan and the other by the Lajnah Ad Daaimah.

Shaikh Salih Al Fawzaan was asked:

What is the ruling on nurturing children upon Cartoons of which the goal is to benefit them and teach them good manners?

The Shaikh said:

Allah made pictures Haraam, and it is Haraam to acquire them so how can we nurture our children upon them?? How can we nurture them upon something that is Haraam, upon pictures that are Haraam and drawings that move and speak and are similar to human beings? This is an evil picture and it is unlawful to nurture children upon it.

This is what the Kuffar want. They want us to oppose what the Messenger of Allah صلى الله عليه و سلم prohibited us from.  And the Messenger صلى الله عليه و سلم prohibited us from pictures, and using them, and acquiring them. And those who spread it (cartoons) between the youth and the Muslims, claiming that it is from nurturing (the children) then this is immoral nurturing. And the correct nurturing is to teach them what will benefit them in their religion and worldly affairs.

Link: ajurry.com/vb/showthread.php?t=12724

Q: What is the ruling on watching and buying islamic animated-cartoon movies, given that these movies present purposeful and beneficial stories for children which promote good character, dutifulness to parents, honesty, offering Salah (Prayer) regularly and the like. These animated movies are intended as good substitutes for television which has become widespread. However, the problem we face is related to the fact that such movies present hand-drawn pictures of humans and animals. Is it permissible to watch these animated cartoons? Please advise. May Allah reward you with the best!

A: It is not permissible to buy, sell or use cartoon movies, because they include Haram pictures. Raising children should be done in ways that are Islamically acceptable with regard to teaching, disciplining, encouraging them to offer Salah and taking good care of them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

The Traveler, Traveling and Its Conditions – Shaykh Albanee

[Click Here to Watch the Video with English Subtitles]

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 247


Question #2: Why did you complete (your prayer)? [The shaykh was led in prayer during his journey, then the imaam shortened but the shaykh did not shorten (the prayer), so he was asked about that]

Shaykh al-Albaani (rahimahullaah) answers:

“The matter of being considered a traveler, in my understanding, does not depend on crossing a fixed distance as much as it depends on two things, the foundation of which is the intention, and the other is leaving the city/country. So if there is the intention to travel, and he leaves the city/country, the rulings of traveling are applicable (to him); and after that, the distance that he crosses is not regarded, whether long or short. As for (if) the fundamental principle is not present, which is the intention, then this (person) who left (the city/country) is not a traveler even if he crossed a long distance or less or more, because traveling is one of the rulings that are linked with this hadeeth, about which some of the scholars of Islaam have said that it is a third of Islaam: ‘Actions are only by (their) intentions and every person will have only that which he intended.’[1] And the truth is that this is a very sensitive issue about which the views of the scholars have differed and they did not agree on something completely clear such that it would be possible for someone to say: ‘This is the truth, it is quite obvious, so leave the side issues off of me.’ No one can say this, but all that he can say is: ‘I chose such and such.’

So I chose – what I understood from the treatise of Ibn Taimiyah (rahimahullaah) regarding this matter. He has a special treatise about the rulings of traveling. Indeed he struck a very wonderful example, from which the researcher and student of knowledge understand that traveling has nothing to do with crossing a long distance over a short distance. As for (saying) that it has nothing to do with crossing a short distance, then I think this is not an area of debate, because it is established from the Messenger (of Allaah) (‘alayhi ssalaat wa ssalaam) that he [sallAllaahu ‘alayhi wa sallam] used to leave from Madinah to al-Baqee’(graveyard); then he [sallAllaahu ‘alayhi wa sallam] would greet them (the dead) with the salaam, then return. He [sallAllaahu ‘alayhi wa sallam] used to go out to the martyrs, to Uhud; he [sallAllaahu ‘alayhi wa sallam] would greet them with the salaam, then return. He [sallAllaahu ‘alayhi wa sallam] did not consider himself a traveler although he [sallAllaahu ‘alayhi wa sallam] left the city. And the opposite of that as well – if he crossed a long distance, that does not mean that he became a traveler merely because of crossing this distance.

The example that (Ibn Taimiyah) struck is as the following. He was from Damascus like me, and there are well-known towns around Damascus, so he struck an example with a city known up to this time as Duma. He said, if a man seeking game[2] left from Damascus to Duma (which is) 15 kilometers (away) – there is no doubt that (crossing) this distance is (considered) traveling according to our custom if the fundamental condition exists, which is the intention to travel – (Ibn Taimiyah) says that this man is not considered a traveler because he had left for hunting then for returning. But what happened was that he did not find the game that he was looking for, so he continued on the journey, and continued and continued, and kept going on until he reached where? – Aleppo; and there are approximately 400 kilometers between Aleppo and Damascus today by car. (Ibn Taimiyah) says this (man) is not a traveler – although he had crossed (many) distances of the traveler, not just one distance – because the first condition, which is the intention to travel, was not there in this person. Thus, we can say that a car driver leaves early in the morning from ‘Ammaan for instance to reach Ma’aan(then) to al-‘Aqabah,[3] returning by evening; this (person) is not a traveler because he, due to his work, does not intend to travel; rather he intends to carry out this work to make a living.

Therefore, regarding the subject of traveling, we must take into consideration the fundamental condition, which is the intention. And by us taking into consideration this intention, the ruling differs for two persons who cross one and the same distance, but one of them is a traveler and the other is not considered a traveler because of the difference in their intentions. And in this manner, there also occur rulings related to the ruling of residency, i.e. residency that is planned for a specific time. (For example), two men left a city, both as travelers; they landed in another city. The staying of one of them is that of a traveler (but) the other one is a resident. Why? Because (this second man) has another wife there, so he (goes) from one wife to another wife. Thus, because of there being a wife for him who causes him to be chaste, gives him a home and arranges his accommodations for him, he takes a ruling other than that of his companion because the situation differed in some ways.

Therefore, we learn of a very important conclusion, which is that the exact rulings of traveling differ from one person to another. So, we don’t assign to a person the ruling of another (person), and also the opposite likewise.”

[1] Saheeh al-Bukhaari #1
[2] animals hunted for food
[3] these are all cities in Jordan


asaheeha translations

Wives Preventing Polygyny (having more than one wife at one time) – Shaykh al-Albaani

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 787

Polygyny : The condition or practice of having more than one wife at one time.

source: silsilat ul-hudaa wa nnoor, tape no. 787/3
asaheeha translations

Question: “Is it allowed for a woman to come between her husband and polygyny?”

Shaikh al-Albaani (rahimahullaah):

“Of course, I believe that this is not allowed for her because of two reasons: 1) she is hindering (her husband) from the (lawful) path of Allaah, and 2) she is opposing the command of her husband. Because you know that the obedience of a woman to her husband is obligatory as is the case with the obedience of a member of a nation to the Muslim ruler – I don’t say blind obedience, but rather complete obedience – except that which the Legislation has made an exception, i.e. except if it is in disobedience to Allaah. And based on this there are Legislated rulings: that if the Muslim ruler commands something that is fundamentally allowed, this command becomes obligatory upon the one who is commanded with it to carry out, because it is the command of the Walee ul-Amr (Muslim ruler). Exactly likewise is the affair with respect to the wife with her husband.

So if a husband commands his wife to do something which is fundamentally allowed in the Legislation and which the woman is able to carry out, then it is obligatory upon her to obey him. And if she does not obey him, she has disobeyed Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam). Therefore when a woman sets up obstacles that may come between her husband and the thing he wants to attain which Allaah (‘azza wa jal) has allowed, let alone if the allowed matter is something desired and legislated, then no doubt she will be disobedient two times: 1) as I mentioned previously, she is hindering (her husband) from the (lawful) path, and 2) she is opposing her husband in something that is not for her to oppose because she is able (to carry it out) and he is not wanting to do an act of disobedience to Allaah.”

PS : Webster’s New World Dictionary defines Polygamy as “the practice of having two or more wives or husbands at the same time.”  Since Muslim women are not allowed to have two or more husbands at the same time, let’s find a better word:  Polygyny.  The same dictionary defines polygyny as “a practice of having two or more wives at the same time.” Polyandry (Greek: poly- many, andros- man) refers to a form of marriage in which a woman has two or more husbands at the same time

A woman invalidating a woman’s prayer – Shaykh al-Albaani

silsilat ul-hudaa wa nnoor 93/7
asaheeha translations

Q: “If a woman passes in front of someone praying she invalidates the prayer, so does she also invalidate the prayer of a woman?”

Shaikh al-Albaani:

Yes, a woman invalidates the prayer of another woman (if she passes in front of her) under the condition mentioned in some established narrations: if she has reached puberty. And there is no difference in rulings of the Legislation between men and women unless there is a text excepting women from the men; and there is no (such) text here. Rather the text is general: ‘one’s prayer is invalidated if a woman (who has reached puberty), a donkey or a black dog passes in front of him, if there isn’t something like the rear part of a camel saddle in front of him.’[1] So there is no difference in the ruling.”

[1] Saheeh Muslim 511, Saheeh Ibn Maajah 786